The name of god Quirinus is recorded across Roman sources as Curinus, Corinus, Querinus, Queirinus and QVIRINO, also as fragmented IOVI. CYRIN[O]. The name is also attested as a surname to Hercules as Hercules Quirinus.
The name Quirīnus probably stems from Latin quirīs, the name of Roman citizens in their peacetime function. Since both quirīs and Quirīnus are connected with Sabellic immigrants into Rome in ancient legends, it may be a loanword. The meaning "wielder of the spear" (Sabine quiris, 'spear', cf. Janus Quirinus), or a derivation from the Sabine town Cures, have thus been proposed.[better source needed]
Some scholars have interpreted the name as a contraction of *Co-Virīnus (originally the protector of the community, cf. cūria < *co-viria), descending from an earlier *Co-Wironos, composed of the PIE root *wihₓrós ("man"). De Vaan (2008) argues that this etymology "is not credible phonetically and not very compelling semantically."
Depiction and worship
Quirinus most likely was originally a Sabine war god. The Sabines had a settlement near the eventual site of Rome, and erected an altar to Quirinus on the Collis Quirinalis Quirinal Hill, one of the Seven hills of Rome. When the Romans settled in the area, the cult of Quirinus became part of their early belief system. This occurred before the later influences from classical Greek culture.
In Plutarch's Life of Romulus, he writes that shortly after Rome's founder had disappeared under what some considered suspicious circumstances, a Roman noble named Proculus Julius reported that Romulus had come to him while he was travelling. He claimed that the king had instructed him to tell his countrymen that he, Romulus was Quirinus.
Brelich's argument for split deification
Historian Angelo Brelich has argued that Quirinus and Romulus were originally the same divine entity which was split into a founder hero and a god when Roman religion became demythicised. To support this, he points to the association of both Romulus and Quirinus with the grain spelt, through the Fornacalia or Stultorum Feriae, according to Ovid's Fasti.
The last day of the festival is called the Quirinalia and corresponds with the traditional day of Romulus' death. On that day, the Romans would toast spelt as an offering to the goddess Fornax. In one version of the legend of Romulus' death cited by Plutarch, he was killed and cut into pieces by the nobles and each of them took a part of his body home and buried it on their land.
Brelich claims that this pattern – a festival involving a staple crop, a god, and a tale of a slain founding hero whose body parts are buried in the soil – is a recognized mytheme that arises when such a split takes place in a culture's mythology (see Dema deity archetype). The possible presence of the flamen Quirinalis at the festival of Acca Larentia would corroborate this thesis, given the fact that Romulus is a stepson of hers, and one of the original twelve arval brethren (Fratres Arvales).
The Grabovian pantheon
The association of Quirinus and Romulus is further supported by a connection with Vofionos, the third god in the triad of the Grabovian gods of Iguvium. Vofionos would be the equivalent of Liber or Teutates, in Latium and among the Celts respectively.
The Capitoline Triad
Over time, however, Quirinus became less significant, and he was absent from the later, more widely known triad (he and Mars had been replaced by Juno and Minerva). Varro mentions the Capitolium Vetus, an earlier cult site on the Quirinal, devoted to Jupiter, Juno, and Minerva,[a] among whom Martial makes a distinction between the "old Jupiter" and the "new".
Fade into obscurity
Even centuries after the fall of the Roman Empire, the Quirinal hill in Rome, originally named from the deified Romulus, was still associated with power – it was chosen as the seat of the royal house after the taking of Rome by the Savoia and later it became the residence of the Presidents of the Italian Republic.
- The Capitolium Vetus was demolished in 1625 by order of Pope Barberini.
- "Quirinus". Collins Dictionary. Retrieved 24 September 2014.
- In the prayer of the fetiales quoted by Livy (I.32.10); Macrobius (Sat. I.9.15);
- Dupraz, Emmanuel. Les Vestins à l’époque tardo-républicaine. Du nord-osque au latin. France, Rouen: Publications des Universités de Rouen et du Havre. 2010. pp. 125-126.
- Lajoye, Patrice. "Quirinus, Un Ancien Dieu Tonnant? Nouvelles Hypothèses Sur Son étymologie Et Sa Nature Primitive." Revue De L'histoire Des Religions 227, no. 2 (2010): 175-94. www.jstor.org/stable/23618183.
- de Vaan 2008, pp. 509–510.
- This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Quirinus". Encyclopædia Britannica. 22 (11th ed.). Cambridge University Press.
- Puhvel, Jaan (1987). Comparative mythology. Johns Hopkins University Press. p. 289. ISBN 978-0-8018-3413-4.
- Matasović, Ranko (2010). "A Reader in Comparative Mythology" (PDF). University of Zagreb.
- Orlin, Eric (2010). Foreign Cults in Rome: Creating a Roman Empire. Oxford University Press. p. 144.
- Ovid. Fasti. II, 481 ff.
- Festus. De Verborum Significatione. 198, L.
Quirinalis, socio imperii Romani Curibus ascito Quirino
- Plutarch. "Romulus". Lives. ch. 28 p. 2.
- Fishwich, Duncan (1993). The Imperial Cult in the Latin West (2nd ed.). Brill. ISBN 978-90-04-07179-7 – via Google Books.
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- Aulus Gellius. Noctes Atticae. 7.7.7.
- Brelich, Angelo (1960). Quirinus: una divinita' romana alla luce della comparazione storica. Studi e Materiali di Storia delle religioni.
- Ryberg, Inez Scott (1931). "Was the Capitoline Triad Etruscan or Italic?". The American Journal of Philology. 52 (2): 145–156.
- Varro. De lingua latina. V.158.
- See Lanciani's work on the "Shrines of Pagan Rome".
- Martial. Epigrams. V. 22.4.
Martial remarks on a position on the Esquiline Hill from which one might see hinc novum Iovem, inde veterem, "here the new Jupiter, there the old."
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- Ben Abdallah Zeïneb. QVIRINVS, DEVS PATER. Une résurgence de la religion romaine archaïque en province proconsulaire d'Afrique sous l'Empereur Sévère Alexandre. In: Comptes rendus des séances de l'Académie des Inscriptions et Belles-Lettres, 143ᵉ année, N. 2, 1999. pp. 457-468. [DOI: https://doi.org/10.3406/crai.1999.16004]; www.persee.fr/doc/crai_0065-0536_1999_num_143_2_16004
- Dumézil, Georges. "Les Cultes De La Regia, Les Trois Fonctions Ct La Triade Jupiter Mars Quirinus." Latomus 13, no. 2 (1954): 129-39. www.jstor.org/stable/41517672.
- Dumézil, Georges. "« Jupiter, Mars, Quirinus » Et Janus." Revue De L'histoire Des Religions 139, no. 2 (1951): 208-15. Accessed June 2, 2020. www.jstor.org/stable/23665823.
- Koch, Carl. "BEMERKUNGEN ZUM RÖMISCHEN QUIRINUSKULT." Zeitschrift Für Religions- Und Geistesgeschichte 5, no. 1 (1953): 1-25. www.jstor.org/stable/23894289.
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